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Arthur Pigdon Seeds of the Spirit (2001) |
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Habakkuk lost patience with God. He said, 'How long, O Lord, must I call for help, but you do not listen?' His problem is still with us. It is: 'Why does evil flourish and God apparently does nothing about it?' (1:13) He expects an answer (2:1) and God gives it (2:2-4). God reminds Habakkuk that he is not to be hurried. If the answer seems slow in coming Habakkuk is to wait for it. Then God made a statement that, though apparently simple, had far reaching and prophetic significance. He said, 'The righteous will live by his faith.' The apostle Paul made this statement the basis of his doctrine of justification by faith. It was this text that led to Martin Luther's conversion and instigated the Reformation. John Wesley, in a flash of enlightenment, saw that this was the very essence of the gospel, and he changed England with his preaching. God is still silent in the presence of evil and he allows the weeds to grow with the wheat as in the parable (Matthew 13:30). We must have patience and faith to believe in the ultimate justice of God. We live in an unjust world but God has promised to banish evil forever. Until that day comes the righteous must live by faith. |
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This is one of the greatest affirmations of faith in the Bible. Habakkuk was fully reassured by God's statement that he was in control of the nations. He was told 'the earth will be filled with the knowledge of the glory of the Lord, as the waters cover the sea'. (2:14) The final statement prior to his closing prayer is also memorable. 'The Lord is in his holy temple; let all the earth be silent before him.' (2:20) So Habakkuk's problem about God's apparent inactivity in the face of man's injustice and wickedness is solved, not by a hasty act of intervention and retribution on God's part, but by the assurance that the day will come when evil will be banished from the world and the whole earth will be filled with the glory of the Lord. Habakkuk's mind is put at rest by faith, by the knowledge that the righteous must live by faith in the ultimate triumph of righteousness. Whatever the circumstances he resolves to rejoice in the Lord. It is helpful to read Hebrews 11 in connection with this passage. Total faith in God is the only real answer to today's injustices. All the heroes of the Old Testament lived by faith alone without having received the fulfilment of God's promises. We are also called to live by faith today. |
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Zephaniah was a contemporary of Jeremiah and King Josiah of Judah and his call to repentance and prediction of coming judgment is dated about 627 BC. The term 'the day of the Lord' is a reference to divine judgment. It has an immediate application as here, but it also has a secondary application to the time of final judgment of the world, the ultimate destruction of the wicked and the banishment of evil from the world forever. This final 'day of the Lord' is in mind in 3:8. 'I have decided to assemble the nations, to gather the kingdoms, and to pour out my wrath on them--all my fierce anger. The whole world will be consumed.' But, as always, the hope of the future lies with a righteous remnant. 'But I will leave within you the meek and humble. They shall seek refuge in the name of the Lord.' (3:12) After judgment comes rejoicing: 'Sing, O Daughter of Zion; shout aloud, O Israel! . . . The Lord your God is with you . . . he will rejoice over you with singing.' (3:14, 17) The prophecy closes with a promise of Israel's restoration. 'I will gather you . . . I will bring you home. I will give you honour and praise among all the peoples of the earth.' (3:20) |
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These words sum up the message of Haggai, the prophet, in the two brief chapters of his book. In 520 BC, one generation after the exiles returned from Babylon, the people had built fine houses for themselves but the temple still lay in ruins. Haggai's sole ministry was to stir the people up to rebuild the temple. He gained the support of the governor and the high priest and the temple was rebuilt, thus re-establishing the worship of God. Haggai reminds us that God may not call us to a lifetime work but only to a single task. Note the five stages. 'Build the house' (1:8), 'I am with you' (1:13), 'Be strong' (2:4), 'The gold is mine' (2:8) and 'I will bless you' (2:19). The Lord never asks us to do anything without giving us the encouragement of his presence and supplying the resources. So often Christian projects cannot proceed for lack of money but for a project he commands he will supply the silver and gold and his blessing commences the day we step out in obedience. The Lord's work is always held back by shortage of money. Do Christians still build fine houses for themselves while giving only a pittance for the support of the church? |
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God deliberately withdrew his protection from Israel because they had turned to idolatrous worship and corrupt living. He permitted the nation to be defeated and taken into exile. But the cruel and uncaring Babylonians went far beyond the corrective captivity God had permitted and God blamed them and held them responsible for their excessive ill-treatment of their captives. Despite Israel's sin God declared that he was still 'very jealous' for their welfare. God disciplined his people with love but Gentiles have often persecuted the Jews with hatred. God declares that he is very angry with the nations who behave in this way. This is very encouraging to us all to realise that no matter how much we have neglected God and departed from his laws he still cares for us enough to be jealous and concerned for our welfare. The Old Testament prophets repeatedly spoke of the mercy and forgiveness of God. God never gives us up. He gave us life and calls us his children and nothing can break that love bond that binds us to him. |
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Zerubbabel was the governor of Jerusalem and had charge of the rebuilding of the temple. But the returned exiles were poor and he lacked resources for the work. God assured him that the temple would be built not only by human resources. God's Spirit would be the enabling power. When Jesus sent his disciples out in pairs during his ministry he told them not to take any provisions. When they returned he reminded them that they had lacked nothing. God will supply the resources for his people to fulfil the task to which he calls them. But these resources are always in people's hands and it is only when people respond to the prompting of God's Spirit that they release those resources. God always works through human agents, he does not drop money from heaven. In Zechariah's vision God showed him two olive trees that supplied oil to the seven golden lamps that were in the temple. We do not know their exact meaning but they represent the means by which the lamp of God was kept burning and they were anointed by God for this purpose. In Revelation 11 they are called God's witnesses and prophets so they are those who are filled with the oil of God's Spirit. |
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Every prophet of Israel associated moral requirements with worshipping God. Unlike pagan religions, ritual was never separated from morality. God had said, 'Be holy because I am holy.' (Leviticus 11:45) Also God taught Israel that righteousness and prosperity were associated. Adversity and poverty were not necessarily due to wickedness, as the story of Job showed, but the general principle was that in the long run goodness brought peace and prosperity and wickedness brought strife and disaster. The people had enquired about fasting. They were seeking ceremonial correctness but God was concerned about morality. God's care for the individual is shown in his demand that people be treated fairly, that no one be oppressed, that widows, orphans, strangers and the poor be provided for, and that all be shown mercy and kindness. God knows the greed of the human heart and so he warns that we must not plan evil against others. What a wonderful world it would be if all people observed just this one passage of scripture! Note verse 13, where God states that if we do not listen to him he will not listen to our prayers. |
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These prophetic words are set in the midst of a context of apparently unrelated prophecies, but that is normal for prophetic utterances, which do not follow a chronological sequence. They refer to Israel's coming King who will bring peace to the world and who will reign over the whole earth. This is in striking contrast to the prophecy that he will come humbly riding on a donkey. Kings never ride humble donkeys, only proud prancing horses. The inhabitants of Jerusalem are to shout and rejoice at his coming. The first part of this prophecy was fulfilled by Jesus as he entered Jerusalem on Palm Sunday. Its fulfilment was recognised by the people as they gave him a royal welcome and it is recorded by Matthew. (21:5) The second part is yet to be fulfilled, when he will bring peace to the world. He is called the Prince of Peace but this world at present is in the grip of Satan and until his power is destroyed there will be no peace on earth. Despite Satan's control they are called 'prisoners of hope' (9:12)--what a wonderful phrase. But those who make Jesus both Saviour and King find that he brings a wonderful inner peace even in the midst of conflict and strife. |
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Jerusalem, as the capital of Israel, stands for the whole nation. It is also the symbol of all who honour God, just as Babylon is the symbol of all who reject God. In this and the next two chapters the phrase 'on that day' is used sixteen times. This is similar to 'the day of the Lord'. Both refer to God's final judgment against his enemies. Another term is 'the latter days' and it is this final decisive conflict with evil that is prophesied here. The world will not continue forever. History will terminate when God intervenes. Notice the use of the personal pronoun. God says 'I will' frequently in this oracle. This prophecy is probably both literal and symbolic. Jerusalem has great spiritual significance for three major religions, Judaism, Christianity and Islam. This is a major problem for the nations and one day there could be a battle for control of the city and the attempted destruction of God's covenant people. Zechariah predicts Jerusalem will remain intact but all the nations that attack her will be destroyed. In Psalm 122:6 we are urged to pray for the peace of Jerusalem. |
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This prophecy is remarkable for its specificity. One cannot help but relate this to atomic warfare because of the instantaneous nature of the 'plague'. Their flesh, their eyes and their tongues 'rot' while they are still standing on their feet. Such a 'plague' was unknown in all history but it literally describes the tragedy of Hiroshima. Although it says, 'The Lord will strike,' God never acts himself but always through agents. When he punished Israel for her idolatry he used the Babylonians as his punitive agent. God will destroy the nations that come to attack Jerusalem using human agents. Either Israel herself or her allies would be used by God to destroy her enemies. Finally, Zechariah predicts that the nations and people who survive their defeat at Jerusalem will come up to Jerusalem annually to worship the King, the Lord Almighty, and to celebrate the feast of Tabernacles, which is the feast that celebrates the end of their years in the wilderness and the entry into God's promised land. Zechariah 14:3-9 is a passage that some associate with the Lord's return for it was from the Mount of Olives that Jesus ascended to heaven. |
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Malachi, the last prophetic book of the Jewish Bible, predicts the coming of one who is both 'the Lord' and the 'messenger of the covenant'. It is significant that before the Messiah came Jewish prophesy ceased. The revelation to Israel was complete. Malachi announces his coming and describes his mission. He will purify the religious life of Israel's leaders. As soap washes away dirt, and as fire refines silver, so he will cleanse and purify his people. He says, 'I will come near to you for judgment.' When Jesus came he taught the people and he rebuked the religious leaders and sought to purify them. They did not want to hear his rebuke and many do not want to hear it today. The work of God's Spirit is to sanctify or purify our hearts. We need a spirit of humbleness so that we can accept the rebukes of the Lord that come to us through his word. We are again reminded of John the Baptist's words that the Messiah would come with fire and a winnowing fork to separate the good from the trash and to burn up the evil in the world. We often speak of Jesus baptising with the Holy Spirit but ignore his other work of baptising his people with fire. |
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What a wonderful statement of encouragement. These people had not been famous or done any great deeds. They were just people who feared the Lord and talked together about their faith, keeping hope bright in their hearts. Yet God noticed them and heard their expressions of faith and he included them in his 'scroll of remembrance' of those who feared the Lord. The Lord claims these quiet people of faith as his own. They are called his 'treasured possession'. He promises to spare them in the day of judgment. As verse 18 says, he will distinguish between the righteous and the wicked; between those who serve him and those who do not. Not many people are in positions of leadership or achieve greatness. Most live ordinary, fairly routine lives. They may even feel that they have not achieved much in life. But the Lord does not ask us to be achievers, he asks us to love and serve him, to be faithful in what is committed to us, and to be caring and merciful to others as we hope they will be to us. To love and serve the Lord in an evil world is a major achievement. |
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We now consider the Christian documents that are the authoritative books we call the New Testament. They deal with the new covenant God made with people of all nations through his Son, Jesus Christ. Genealogy was very important to the Jews so Matthew begins his life of Jesus by establishing his Jewish roots. This genealogical record confirmed Jesus as a descendant of David, an essential quality for the Messiah. But verses 18-21 show that Joseph was only the stepfather or legal father of Jesus. The more important feature from Matthew's point of view was to declare that Jesus was in fact the Son of God. He is quite explicit on this point, declaring that Mary 'was found to be with child through the Holy Spirit'. Other gospel writers say the same thing. Luke reports that at Jesus baptism a voice from heaven declared, 'You are my Son, whom I love.' (Luke 3:22) John tells us that 'God so loved the world that he gave his one and only Son'. (John 3:16) To deny the virgin birth we have to question the truthfulness of the gospels. Luke also has a different genealogy and it is believed that this is Mary's ancestral line. So the New Testament begins by presenting Jesus as the Son of God. |
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Fathers accept it as their right to name their children and so God chose the name Jesus for his only Son. Jesus is the Greek form of the Hebrew name that we call Joshua. It means Saviour. The Jews always thought of salvation in physical terms because they so often suffered oppression from their enemies, but Jesus was to be a spiritual deliverer, he was to save his people from the consequences of their sins. In doing this he would change the whole worship pattern of Judaism. There would no longer be need for the sacrifice of animals and the sprinkling of animal blood on the sinner for ritual cleansing. Jesus would become the sacrificial victim and his blood would be shed as a perfect atonement for all people for all time. Not only would he save them from the judgment of past sins, but by the transforming power of his Spirit he would keep them from sinning, for those in whose hearts his Spirit dwelt would be new creatures, loving God and delighting to do his will. This and only this is full salvation. |
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Baptise is used here in two different senses. The Greek word literally means 'to dip' or 'to immerse'. John's baptism was a ritual symbol signifying repentance and a commitment to serve God. Jesus continued the water baptism ritual as a sign of discipleship but his baptism with the Holy Spirit was an empowerment for future holiness and witness. His followers were to be immersed in the Holy Spirit, who would control their lives. Note that Jesus was also to baptise with fire. Fire in the scriptures is a symbol of cleansing and purification (Malachi 3:2-3). Verse 12 changes the metaphor to a winnowing fork, a tool for separating the good grain from the useless husk. The husks are then destroyed by fire. This doctrine of the separation of righteous believers from disobedient unbelievers is consistent throughout the New Testament. So the ministry of Jesus was not only to deal with past sins through his atoning death, but through the Holy Spirit he would purify and cleanse the lives of his disciples. This process is called sanctification. Baptism with the Holy Spirit and with fire are two important New Testament doctrines that mark the commencement and continuation of God's work in our lives. |
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This forty-day temptation of Jesus is often overlooked, but it was a very significant period in his life. Before anyone can be effective in Christian leadership they need to have their commitment and obedience to Christ tested and proved at all critical points. Three temptations are listed and in each case Jesus used scripture to decide the issue. This shows the importance of a good knowledge of the scriptures. Jesus' reply in the third temptation could cover every situation. 'Worship the Lord your God and serve him only.' Total surrender to Christ and the total denial of self-interest is a shield that will protect us from every temptation of Satan. Note that Matthew adds that after the temptations angels came and ministered to Jesus. But this was not the end of Jesus' temptations. When Peter suggested that death on the cross was not the way to go Jesus said, 'Get behind me Satan'. (Mark 8:33) In Gethsemane his temptation to avoid the crucifixion was intense but his earlier choice of God's will for his life gave him strength to surrender in this also. Let us not underestimate the reality and power of temptation. We need to renew our commitment to Christ continually. |
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In this statement at the beginning of his ministry Jesus made it clear that he was not starting a new religion but was fulfilling and building on the foundation of God's former revelation through Moses and the prophets. There is a continuity between the Old and New Testaments, between Judaism and Christianity. This statement is part of the sermon on the mount, which could be called Jesus' policy speech, where he points out that the law of Moses only dealt with people's actions. Jesus taught purity of the heart. The book of Hebrews makes a distinction between the Mosaic rituals and the moral requirements. Jesus' death made the rituals obsolete. To observe the letter of the law only, when the motives of the heart are not love to God and others, is hypocrisy. This was a consistent theme throughout Jesus' ministry. Judaism emphasised right actions--Jesus emphasised right motives. In doing this Jesus was fulfilling Jeremiah 31:33 where God said 'I will put my law in their minds and write it on their hearts.' Our greatest need is for changed hearts. Jesus made this possible by bequeathing the Holy Spirit to his disciples. |
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This is still a radical attitude, only partly accepted by Christians and hardly ever by nonbelievers, yet it is of the very essence of Jesus' teaching. He is saying that our love of others is conditional on their treatment of us, whereas God's love is unconditional. God sends his rain on the just and the unjust alike and his sun shines on the evil and the good. This is the unique quality of God's love and Christian love. Our way is payback and revenge, which perpetuates hatred and blood feuds. God's way is to reject hatred and revenge. Man's way and Judaism's way is an eye for an eye, but Jesus says, 'Do not resist an evil person.' (Matthew 5:39) We are to turn the other cheek. We are to maintain an attitude of positive goodwill towards all people irrespective of their treatment of us. Forgiveness and love must drive out revenge and hatred. In doing this we break the cycle of hatred and lay the basis for reconciliation. To help us do this we are to pray for those who persecute us. It is hard to pray for a person and to continue to hate them. Only God can give us the power to love our enemies, but knowing that God still loves them, despite their behaviour, can give us the power to love them too. |
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The disciples did not know how they should pray so Jesus taught them a brief model prayer. It is remarkable for both its brevity and its scope. In teaching them to address God as 'Father' he was introducing a new view of how they could relate to him. By addressing him as 'in heaven' they were setting him above and apart from man. 'Hallowed' means he is to be given respect and is worthy of worship. 'Thy kingdom come' is asking God to reign in the world and in our hearts. 'Thy will be done on earth' brings religion down to the practicality of daily living and asks for his will to be done in our life. 'Give us our daily bread' looks to God for the necessities of life. Bread stands for all our bodily needs. It also reminds us that God has provided the food we eat and we should thank him. 'Forgive our debts' (our debits, or sins) reminds us that we all need the guilt we accumulate cleansed by God's forgiveness. 'As we forgive' implies that we have an obligation to forgive others. 'Deliver us from evil' asks God to protect and save us from evil people. This prayer, prayed with understanding, is a complete prayer. It can also be used as a headline prayer, adding our own thoughts under each heading. |
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Here Jesus is telling us to establish priorities. Some things are more important than others. We tend to focus on our own security and daily needs and when we do this it tends to selfishness and fosters greed. Jesus always shows concern for the whole community. Christianity is community--atheism is individualism. Jesus tells us that our first loyalty is beyond ourselves, to God. We are to remember that we are members of a community, a kingdom, and that we serve a righteous God. Our responsibility is to put God first and observe his laws and principles, which are righteous. God's responsibility is to see that we have enough to eat and drink and wear. When people fail to put God first community breaks down and people's needs are not met. Jesus reminds us that God cares for the birds and the flowers and he compares them to us using the wonderful words 'how much more will your Father in heaven give good gifts to those who ask him'. (7:11) So Jesus is saying, 'Do not be anxious about tomorrow. You have a heavenly Father who will provide for you with the same loving care as the best earthly father.' |
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This is another statement that shows how radically different Jesus' attitude was to traditional Judaism. He challenges all exclusive and self-righteous attitudes. He shows concern for all people and especially for those who have ignored God or rejected his authority. Jesus rejects nobody--he treats all people as God's children. The disobedient and self-willed are the sick members of the human family so he deliberately associated with them to assure them that God still loved them, but he never condoned their sins. To sit down to a meal with people is to accept them. Jesus deliberately did this but he never adopted their ways. He maintained his integrity and they accepted him for it. We find this difficult to do without compromising our Christian standards but exclusive Christians can never truly represent Jesus to the world. When we reject people because of their beliefs or behaviour we erect a wall between them and us and communication ceases. Jesus came to restore communication and to build a bridge between all people and their Creator. Is there someone with whom you have lost contact who could be helped by your friendship? |
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Compassion is a beautiful feeling to have towards others. It was one of the great motivating forces in Jesus' ministry. It is an expression of the love he had for all people. He cared about people, all people. There is no selfishness in compassion, it is pure. It is inspired by the need of another. The people were harassed and helpless like sheep without a shepherd. Sheep are leaderless and crowd together, finding security in the flock. They are not complete on their own. They need a shepherd to lead them or drive them to pasture and water. They are the complete domesticated animal. It is hard to imagine them ever having fared for themselves in the wild. People are like sheep. They need a ruler or a king. Even when rulers are bad they are accepted, because people are born to be ruled. God, our Creator, is our rightful ruler. When people reject God's rule over their lives they often follow other leaders who lead them astray. Jesus knows our deepest need is to be ruled by someone who will not lead us astray. He offered himself in that role, saying, 'I am the good shepherd.' You might like to turn to Psalm 23 and read it again as your own prayer. |
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In these words Jesus asks us to declare our attitude towards him. He doesn't want secret disciples. By our life and our words we are either for him or against him. In this statement Jesus introduces the idea of separation. Some will believe in him and acknowledge him by some word or action, others will disbelieve and deny him any place in their lives. Thus their attitude to Jesus will determine their standing before God, the judge of all men. Jesus' claims, recorded in John's gospel, show that the 'Son' and 'Father' terms used for God and Jesus are, in one sense, figures of speech, for Jesus said, 'I and the Father are one.' To reject Jesus is to reject God. Paul refers to Jesus as the visible representation of the invisible God. So our attitude to, and belief about Jesus, becomes very important. Just prior to this Jesus had warned his hearers not to fear those who kill the body but cannot kill the soul. He said, 'Be afraid of the one who can destroy both soul and body in hell.' So killing the body does not kill the soul. There is a spirit or soul that survives death. Yet Jesus says that both soul and body can be destroyed in Gehenna. Those who acknowledge Jesus live on, those who deny him do not. |
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Jesus of Nazareth confronts us with his claims to forgive sins, to speak for God, and to impart eternal life. When John the Baptist in his prison cell wondered if Jesus really was the promised Messiah he asked the question we all ask of Jesus, 'Are you the one who was to come?' (That is, God's Messiah.) Jesus did not say 'yes' or 'no' but pointed to his miracles and his teaching. The miracles recorded in the gospels cannot be explained away by natural explanations. The gospels are the accounts of eyewitnesses. The miracles explain Jesus' popularity with the crowds who followed him. If God is not capable of working miracles he is no greater than a man. We should expect miracles to be associated with God's activity, especially as Jesus was filled with compassion when confronted by needy humanity. The whole of the Old Testament is based on miracle--the miracle of creation, the miracles associated with the birth of Israel's national life, the miracle of God speaking through the prophets. Jesus did heal the sick and raise the dead. If his miracles can be believed so can his unique claims and his inspired teaching. |
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This is one of the remarkable claims Jesus made for himself. It is either true or he is suffering from delusions of grandeur. His miraculous powers and the nobility and practicality of his teaching lead us to accept his claims to be the 'word made flesh', the eternal Spirit incarnate, the Son of man and the Son of God. Jesus said, 'I and the Father are one.' (John 10:30) We must never forget that Christians are monotheists. We only worship one God and Jesus is God's spirit clothed in human flesh. Jesus is a mediator between God and man. His claim that all things had been delivered to him by his Father was echoed again after his resurrection when he said to his disciples, 'All authority in heaven and on earth has been given to me.' (Matthew 28:18) His resurrection gave authenticity to his remarkable claim. It is clear that if we are to truly know God we must learn about him through Jesus for no one really knows the Father except the Son. Especially in the gospel of John we find Jesus revealing the Father to his disciples. But we must be receptive through our faith and we must earnestly seek to know the truth. (Matthew 7:7-8) Jesus said, 'Anyone who has seen me has seen the father' (John 14:9) |
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Each new text we are using brings out some different facet of the character and ministry of Jesus. Note that he says, 'Come to me,' not 'Come back to God.' This is consistent with his claim in verse 27 that we read yesterday. In John 10:38 Jesus says, 'The Father is in me, and I in the Father'. None of the Old Testament prophets ever made such claims. Yet this claim to virtual divinity contrasts strongly with his statement, 'I am gentle and humble in heart'. So this is what God is like. He has compassion on helpless and harassed people, he is gentle and humble, he offers to share the burdens of our lives as two oxen yoked together pull a heavy load. He is right alongside us helping us pull the load of responsibility to which we are harnessed. He offers us rest for our confused and troubled spirit. He comes to those who are struggling, those who labour and are heavy laden, those who desperately need help. Sometimes he sends one of his followers to share our load. Paul says, 'Carry each other's burdens and in this way you will fulfil the law of Christ.' (Galatians 6:2) Today's text is one of the most beautiful and encouraging statements of scripture. Jesus is everybody's friend. |
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With the exception of Jonah, the Old Testament prophets were sent to God's covenant people Israel. Jesus also stated that he was only sent to the lost sheep of the house of Israel. But that was only during his earthly ministry. After his resurrection he announced a new stage of God's plan. Salvation was to be offered to all nations. Matthew here quotes a prophecy from Isaiah 42:1-4 that predicts this. We see the outworking of this in the book of Acts, especially in the call of Jesus to Paul to be the apostle to the Gentiles. Note the wording of the prophesy Matthew applies to Jesus: 'my servant whom I have chosen, the one I love, in whom I delight.' This 700-year-old prophecy was now fulfilled in Jesus. The Jews had come to believe that they were God's favourites but that was not so. They were chosen for a specific mission in the world. They had forgotten that God had promised Abraham that through him and his descendants all nations would be blessed. It is only in the New Testament that the word 'whosoever' is used in relation to salvation. At Jesus' birth the angel brought good news of great joy for all people. Jesus is the Saviour for people of all nations. |
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When Jesus told the stories of everyday life we call parables there was always a secondary spiritual meaning. To the casual listener they were just good stories but to the seeker after spiritual truth they were insights into the nature of the kingdom of God. Jesus said, 'He who has ears, let him hear.' In this chapter we have seven parables about the kingdom of God, each presenting a different facet of truth. Jesus gave the spiritual application of some and he left us to draw the fairly obvious applications of others. There is one single lesson that is common to five of the seven. This is that, while the kingdom is open to all, not all will enter it. In the future there is to be a separation of mankind into those who participate in the kingdom of God and others who do not. The parables about harvest suggest outside influences, while the parables about the treasure and the pearl suggest the importance of personal initiative. The mustard seed and the leaven refer to the growth of the kingdom. It is worth giving up everything else to participate in the kingdom of God. |
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Here we have tradition and commandment in conflict. In attempting to interpret the meaning of God's commands the scribes had added their own understanding and created traditions, which had become obligatory and were burdensome to observe. For example, the commandment forbade work on the Sabbath. The tradition forbade eating grain as you walked through a wheat field on the Sabbath--tradition called this harvesting. Similarly, they criticised Jesus for healing on the Sabbath--that also was work. Jesus defied these traditions and said the Sabbath was made for man, not man for the Sabbath. There are many traditions in the church today that are only human traditions, for example eating no meat on Friday, celibacy of priests, etc. Every church has its own acquired customs and traditions. Christians tend to be bound by traditions instead of being open to the leading of the Holy Spirit through the scriptures. Tradition is one of the greatest enemies of progress and the relevance of Christianity in an ever-changing world. The essential message remains unchanged but worship and preaching must be relevant to today. |
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This is a very important passage because when Peter declares his belief that Jesus is the Messiah Jesus says that God revealed this truth to him. Thus Jesus acknowledges that he is indeed the promised Messiah. Secondly, it is the first time that Jesus states that he will build his church--his congregation or assembly. Prior to this God's congregation, or assembly, had been Abraham's descendants by blood line. Jesus' assembly is to include Gentiles. It will be a new multicultural and multinational church. It will succeed, it will not die out, the powers of evil and death will not extinguish it. Thirdly, this new community will be built on one great foundational truth--that Jesus is not merely a man or a prophet but that he is the unique Son of the living God. Jesus uses a play on words to emphasise the solid and permanent nature of his church. He says, you are Peter (petros, a stone) and on this rock (petra, a mountain of immovable rock), on this confession of my Sonship and Messiahship, I will build my church. The church of Jesus Christ is not built on a sinful, fallible man (Peter), but on the divinity of Jesus Christ. |
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Arthur Pigdon Seeds of the Spirit (2001) |
| Copyright © 1997, 2001 by Arthur Pigdon |